Within the temple grounds Jesus was filled with indignation at the scene of tumult and desecration which the place presented. Three years before, at Passover time, He had been wrought up to a high state of righteous anger by a similar exhibition of sordid chaffering within the sacred precincts, and had driven out the sheep and oxen and forcibly expelled the traders and the money-changers and all who were using His Father's house as a house of merchandize.[1086] That was near the beginning of His public labor, and the vigorous action was among the first of His works to attract general attention; now, within four days of the cross, He cleared the courts again by casting out all "them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves"; nor would He suffer any to carry their buckets and baskets through the enclosure, as many were in the habit of doing, and so making the way a common thoroughfare. "Is it not written," He demanded of them in wrath, "My house shall be called of all nations the house of prayer? but ye have made it a den of thieves." On the former occasion, before He had declared or even confessed His Messiahship, He had designated the temple as "My Father's house"; now that He had openly avowed Himself to be the Christ, He called it "My house." The expressions are in a sense synonymous; He and the Father were and are one in possession and dominion. The means by which the later expulsion was accomplished are not stated; but it is plain that none could withstand His authoritative command; He acted in the strength of righteousness, before which the forces of evil had to give way.
His wrath of indignation was followed by the calmness of gentle ministry; there in the cleared courts of His house, blind and lame folk came limping and groping about Him, and He healed them. The anger of the chief priests and scribes was raging against Him; but it was impotent. They had decreed His death, and had made repeated efforts to take Him, and there He sat within the very area over which they claimed supreme jurisdiction, and they were afraid to touch Him because of the common people, whom they professed to despize yet heartily feared—"for all the people were very attentive to hear him."
The rage of the officials was further aggravated by a touching incident, which seems to have accompanied or to have immediately followed His merciful healing of the afflicted folk at the temple. Children saw what He did; with their innocent minds yet unsullied by the prejudice of tradition and their sight yet undarkened by sin, they perceived in Him the Christ, and burst forth into praise and worship in a hymn that was heard by the angels: "Hosanna to the son of David." With ill-concealed anger the temple officials demanded of Him: "Hearest thou what these say?" They probably expected Him to disclaim the title, or possibly hoped that He would reassert His claim in a manner that would afford excuse for legal action against Him, for to most of them the Son of David was the Messiah, the promised King. Would He clear Himself of the blasphemy that attached to the unjustified acknowledgment of so awful a dignity? Jesus answered, with an implied rebuke for their ignorance of the scriptures: "Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?"[1087]
It was now Monday evening; Jesus left the city and retired again to Bethany, where He lodged. This course was a prudent one, in view of the determination of the rulers to get Him into their power provided they could do so without arousing the people. This they could not accomplish by day, for wherever He appeared He was the center of a multitude; but had He remained in Jerusalem over night the vigilant emissaries of the hierarchy might have succeeded in taking Him, unless He withstood them by some miraculous action. Near as was His hour, it had not yet struck; and He would be made captive only as He permitted Himself, a voluntary victim, to be taken into the hands of His enemies.
CHRIST'S AUTHORITY CHALLENGED BY THE RULERS.[1088]
On the following day, that is on Tuesday, He returned to the temple with the Twelve, passing the withered fig tree on the way and impressing the moral of the combined miracle and parable as we have already seen. As He taught in the sacred place, preaching the gospel to all who would hear, the chief priests with a number of scribes and elders came upon Him in a body. They had been debating about Him over night, and had resolved on at least one step; they would challenge His authority for what He had done the day before. They were the guardians of the temple, both the material structure and the theocratic system for which the holy edifice stood; and this Galilean, who permitted Himself to be called the Christ and defended those who so acclaimed Him, had for the second time ignored their authority within the temple walls and in the presence of the common people over whom they lorded so arrogantly. So this official deputation, with plans matured, came to Him saying: "By what authority doest thou these things? and who gave thee this authority?" This action was doubtless a preliminary step in a preconcerted attempt to suppress the activities of Jesus, both of word and deed, within the temple precincts. It will be remembered that after the first cleansing of the temple, the Jews had angrily demanded of Jesus a sign by which they might judge the question of His divine commission;[1089] and it is significant that on this latter occasion no sign was asked, but instead thereof, a specific avowal as to the authority He possessed and by whom it had been given Him. A three years' course of miracle and teaching was known to them; on the yesterday blind and lame had been healed inside the temple walls; and Lazarus, the living testimony of the Lord's power over death and the grave was before them. To ask a further sign would have been to flagrantly expose themselves to the ridicule of the people.
They knew what authority the Lord claimed; their question was of sinister purpose. Jesus did not condescend to voice an answer in which they could possibly find further excuse for antagonizing Him; but He availed Himself of a method very common among themselves—that of countering one question with another. "And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men?" They consulted among themselves as to what answer would best serve to extricate them from an embarrassing position; no mention is made of any attempt to ascertain the truth and reply accordingly; they were thoroughly nonplussed. Should they answer that John's baptism was of God, Jesus would probably demand of them why then they had not believed in the Baptist, and why they did not accept John's testimony concerning Himself. On the other hand, should they aver that John had no divine authority to preach and baptize, the people would turn against them, for the martyred Baptist was revered by the masses as a prophet. In spite of their boasted learning, they answered as puzzled school-boys might do when they perceive hidden difficulties in what at first seemed but a simple problem. "We cannot tell" said they. Then Jesus replied "Neither tell I you by what authority I do these things."
Chief priests, scribes, and elders of the people were outwitted and humiliated. The tables were completely turned upon them; Jesus, whom they had come to question, became the examiner; they a class of cowed and unwilling listeners. He the ready instructor, and the multitude interested observers. With little likelihood of immediate interruption the Master proceeded in calm deliberation to relate to them a series of three splendid stories, each of which they felt applied to themselves with incisive certainty. The first of the narrations we call the Parable of the Two Sons.
"But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him."[1090]
The opening sentence, "But what think ye?" was a call to close attention. It implied a question soon to follow; and that proved to be: Which of the two sons was the obedient one? There was but one consistent answer, and they had to give it, however loath. The application of the parable followed with convicting promptness. They, the chief priests, scribes, Pharisees and elders of the people, were typified by the second son, who, when told to labor in the vineyard answered so assuringly, but went not, though the vines were running to wild growth for want of pruning, and such poor fruit as might mature would be left to fall and rot upon the ground. The publicans and sinners upon whom they vented their contempt, whose touch was defilement, were like unto the first son, who in rude though frank refusal ignored the father's call, but afterward relented and set to work, repentantly hoping to make amends for the time he had lost and for the unfilial spirit he had shown.[1091] Publicans and sinners, touched in their hearts by the clarion call to repentance, had flocked to the Baptist in the wilderness with the earnest inquiry: "Master, what shall we do?"[1092] John's call had been to no particular class; but while self-confessed sinners had repented and sought baptism at his hands, those very Pharisees and elders of the people had rejected his testimony and had hypocritically sought to ensnare him.[1093] Through the parable Jesus answered His own question as to whether the baptism of John was of God or of man. The Lord's affirmation, "Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you," was condemnatory of the corrupt though sanctimonious polity of the hierarchy throughout. It was not wholly without intimation of possible reformation, however. He did not say that the repentant sinners should enter, and the priestly hypocrites stand forever excluded; for the latter there was hope if they would but repent, though they would have to follow, not lead, in the glorious procession of the redeemed. In a continuation of the same discourse the Lord presented the Parable of the Wicked Husbandmen, as follows: